Theology Is for God’s People

I am happy to announce that the good people at B&H Publishing Group and I have contracted for a major 3-volume popular-level systematic theology.

The Lord has long impressed me with the truth that theology is the responsibility of his people in the local churches.

This conviction began under the preaching of pastor Wayne DuBose, now of Minden, Louisiana.

It was then reinforced by the teaching of James Leo Garrett of Southwestern Baptist Theological Seminary.

Research on the biblical and historical doctrine of the priesthood of all believers with the ThM at Duke Divinity (on the continental Reformation) and the DPhil at University of Oxford (on the English Reformation) cemented this conviction. (The latter was published by Oxford University Press).

Significant pastorates in Texas, Louisiana, and North Carolina showed in practice the truth that our people in our local churches want to know how to think properly about God, his work in the world, and his Word. These pastorates above all developed a deep love to teach God’s Word.

When Lakeside Baptist Church Granbury called me to be their Teaching Pastor, I was overwhelmed with joy to ground academic theology in church theology. The combination of the roles of Teaching Pastor and Research Professor have proved beneficial for both classroom and pulpit.

In important ways, the ongoing Baptist struggle with theological modernism has been exacerbated by a divorce between church and academy. The churches rightly claim theology is for their use in worship, mission, teaching. The academies serve best when we support the churches.

The theological construction undergirding this conviction was written up for academic theological audiences in “The Formation of Christian Doctrine,” a detailed methodology published by B&H Academic in 2007. Theologians in the academy may consult that work for more detail.

Now, in my writing ministry, I plan to turn in the direction that, as my wife Karen Searcy Yarnell recently reminded me, Leo Garrett long hoped I would do: popular theology.

The American Evangelical and Southern Baptist academy is maturing theologically by leaps. Let us now build on that.

Stay tuned for more details from B&H Publishers in the next few years. For now, however, you know where my focus will be dedicated.

Theology is for God’s People.

Church, State, and COVID-19: Seven Biblical Principles for Guiding Your Church through the Crisis

Recently, Mark Forrest, Senior Pastor of the church where I serve as Teaching Pastor, asked me to write about the principles we have been following to help us determine when to reopen for worship. He shared these today with our congregation. They are shared here with other church leaders in the hope they may help your church, too.

In light of the Coronavirus epidemic, when should the church re-open? And how should it do so? Does the state have authority to decide what churches may do? The questions your church leadership faces have few parallels in modern American history. In response to this unique crisis, we are seeking to obey the Word of God and honor the wisdom of human beings.

Here are seven biblical principles which are guiding our church:

• First, the Lord commands believers to gather regularly for worship (Heb 10:25; 1 Cor 11:25).
• Second, God also commands us to honor the governments He constituted (Rom 13:1-17; 1 Pet 2:13-17). 
• Third, Christ remains the sole ruler of his church (Matt 28:18-20; Col 1:18). 
• Fourth, if a government instructs the church to stop preaching, we must, with utmost respect, obey Christ (Acts 4:13-21). 
• Fifth, God’s people must pursue the welfare of the broader community (Jer 29:7). 
• Sixth, we must receive wise counsel (Prov 11:14, 12:13, 19:20, 24:6). 
• Finally, we must seek God’s help in prayer (Phil 4:6).

Because of our respect for God-given government, and in order to pursue the welfare of our entire community, we rightly submit to health instructions at the national, state, and local level. We believe Lakeside Baptist Church has been blessed, because God granted us responsible governments, who seek the best social counsel possible while respecting our fundamental right of religious liberty. (However, even if worrisome signs appear, we must remember to honor the government God has given yet also preserve religious liberty.)

In conclusion, we are seeking God’s will, which is always the best way. Would you join in praying that God will make clearly evident to everyone the right way forward for the worship of our Lord and Savior Jesus Christ and for the welfare of others? Let us trust He will!

          

Lakeside Baptist Church of Granbury, Texas is borrowing a 3,000-seat outdoor venue this Sunday to re-start our formal physical gathering.

An Exhortation to My Fellow Pastors

The dark depravity of the evil shepherds in Ezekiel 34 comes into especially sharp relief against the brilliant and beautiful light provided in the revelation of Jesus Christ as the good Shepherd. 

The Dark Depravity of the Evil Shepherds

A look into the behavior of the evil shepherds will reinforce this reality. F.B. Huey argues that ancient shepherds had three primary responsibilities, all of which may be seen negatively in the early verses of Ezekiel 34. 

First, the shepherd must "provide food, water, and a resting place for the sheep." But the shepherds of Israel were under judgment precisely because they were concerned about providing these things for themselves rather than for the sheep (v. 3). 

Second, shepherds "took care of the sick sheep, dressed their wounds, and hunted for sheep that strayed from the flock." However, the shepherds of Israel were doing the exact opposite; they were abusive toward the flock (v. 4). 

The third responsibility that the ancient shepherd had "was to protect the sheep from danger." The shepherd held a staff that could either be used to ward off a dangerous animal or that could be used to retrieve a sheep that had fallen into a crevice or otherwise become trapped in the underbrush. 

It is in our focal passage, Ezekiel 34:5-8, that we witness the Lord's verdict regarding the neglect of the shepherds to protect the sheep:

So they were scattered because there was no shepherd; and they became food for all the beasts of the field when they were scattered. My sheep wandered through all the mountains, and on every high hill; yes, My flock was scattered over the face of the earth, and no one was seeking or searching for them. Therefore, you shepherds, hear the word of the Lord: "As I live," says the Lord God, "surely because My flock became a prey, and My flock became food for every beast of the field, because there was no shepherd, nor did my shepherds search for My flock, but the shepherds fed themselves and did not feed My flock."

The Problem of Hired Hands

Jesus Christ's description of the hired shepherds, who neglected their office at the first sign of a dangerous wolf, similarly applies to these faithless shepherds of ancient Israel. Jesus identified the "hireling" as one who does not really deserve the name of shepherd. The hireling does not care for the sheep, for he has no sense of ownership (John 10:12-13). 

The comparison is appropriate for the situation of Ezekiel. The last kings of Judah, who succeeded one another in rapid succession in the final years of the kingdom, did not really care about the flock of the Lord. They did not even search for the sheep that had been deported from the land into Babylon, much less risk their lives to redeem the flock (as Jesus would one day do). The neglect of the shepherds meant that the sheep were scattered and had become prey for the beasts of the field. 

The word פוץ (puwts), which is translated as "scattered," is used thrice in this passage. Sheep are at their most vulnerable when they are separated from one another and from their shepherd. One of the ancient shepherd's primary responsibilities was to keep the sheep together in his presence. 

When the shepherd does not tend to the sheep and gather them regularly into the fold, they will naturally "wander" (שׁגה or shagah). It is in such a state of dispersion that a flock becomes a series of individuals, who then make easy "prey" (בז or baz). In a horrifying figure of speech evocative of cannibalism, Ezekiel said that the people as sheep thereby become "food" or "meat" (אכלה or 'oklah) for the conqueror as "beast" or "wild animal" (חי or chay).

The Evil Shepherds Focus on Themselves

The issue is then raised, "Why did the shepherds allow the sheep to be scattered?" Ezekiel also provides the answer to that important question.

A shepherd's constant task in his role of protecting the flock was to "seek" (בקשׁ or baqash) and "search" (דרשׁ or darash) for the sheep, monitoring them so as to keep them from endangering themselves or to remove them from the peril of predators. When a shepherd is not monitoring the sheep in this fashion, they will easily become scattered and endangered.

Rather than being focused on tending to the flock, however, Israel's shepherds were focused on tending to themselves. "But the shepherds fed themselves and did not feed the sheep" (Ezek 34:8).

The One Shepherd

These verses from Ezekiel 34 present a very dark picture, but the passage is not without indications of hope. Repeatedly, the Lord refers in this passage to the people as "My sheep" or "My flock" (vv. 6 and 8). The kings as shepherds may act as hirelings, but there is a Shepherd who owns this flock, who has a vested and intimate interest in the welfare of his sheep. 

Israel and Judah may have had various kings who were to function as shepherds, but they also have their covenant Lord God, who is ultimately the King that they must worship (cf. Ps 98:6) and ultimately the Shepherd that will rescue them (Eek 34:11-16, 20-31). And in a rich allusion to the Messiah who would be their only shepherd, the Lord also promises through Ezekiel that, "I will establish one shepherd over them, and he shall feed them—My servant David. He shall feed them and be their shepherd. And I, the Lord, will be their God, and My servant David a prince among them" (vv. 23-24a). 

Israel's motley crew of faithless and vanquished shepherd-kings would be replaced with a singularly faithful and victorious shepherd-king, the Christ. Note that the Lord's promise regarding the Davidic "one shepherd" (v. 23) within the overarching context of the Lord's promise to act decisively as Israel's shepherd (vv. 20-31) brings the human Messiah and the Lord God into a profound unity redolent of the New Testament's high Christology.

The New Testament Shepherd

In light of such darkness in human leaders and the truth of the One Shepherd, New Testament church leaders must be extremely careful that their hearts are focused on Christ and their actions on their flock. Church pastors should not be like the wicked Israelite king-shepherds, who were focused on ἐαυτούςποιμαίνοντες, "feeding themselves" (Jude 12). 

Sadly, there are too many cases where contemporary pastors neglect the flocks that the Lord placed in their care and pursue their own self-interests instead. The shepherd who has descended into ministry for money and not for love has become a despicable hireling. However, if a pastor discovers his heart's intentions toward God and his outward actions toward the flock have been engrossed with evil, he need not utterly despair. For the errant shepherd who has neglected his flock and heedlessly allowed them to wander morally and doctrinally, there is yet hope for repentance and restoration. [For the abusing wolf, who pretends to belong in the pastorate, although the Lord did not call him thence, know that your judgment is coming.]

The first pastor to be instituted was Peter, and in spite of his claims that he loved Christ more than any of the other disciples (Mark 14:29), he had failed. Not once nor twice but thrice Peter denied Jesus in his greatest hour of human need (Mark 14:66-72; John 18:15-18, 25-27). But in a moving redemptive moment for Peter and potentially for every shepherd since Peter, the Lord re-commissioned his fallen under-shepherd (John 21:15-17). 

It is noteworthy that the risen Christ thrice correlated Peter's love for the Lord with Peter's fulfillment of his appointed office to shepherd the flock. It is when Peter fully embraced the cross of the shepherding office Christ had given him that Peter would find his heart was truly following his Lord (John 21:18-19).

An Exhortation to My Fellow Pastors

The only way a Christian under-shepherd may avoid becoming an evil shepherd like those in judgment under Ezekiel is through a heart continually transformed by the Word of God and the Spirit of God to take the shape of the cross of the Lord Jesus Christ, who is primarily concerned for his flock's welfare and seeks them out to save them. May we, Christ's shepherds, have self-sacrificial ministries that follow the good Shepherd of the New Testament rather than the self-centered actions of the evil shepherds of Ezekiel.

-----------------

(Note: This pastoral commentary on Ezekiel 34 was originally part of a longer essay. It reflects my own dismay and disgust with certain models of ministry becoming increasingly evident and is published here with a sense of hope for a better future. May the culture change for which J.D. Greear and Keith Whitfield have expressed a longing come about sooner than later. I am thankful that Russell Moore and Philip Bethancourt of the Ethics and Religious Liberty Commission have sponsored the recent Caring Well Conference, which is helping to start the process toward a culture change. Finally, I am thankful that Southwestern Seminary's retired Professor of Old Testament and Hebrew, F.B Huey, a man of gravity and grace mentioned above, was my professor. [The bracketed sentence above was added in 2019 to the original 2015 essay after the horrific revelations of widespread sexual abuse in the churches became known.])

Top Ten Theological Truths Every Young Christian Should Know

(The following summary of doctrine was created at the request of the leadership for the Youth Ministry Lab at its 2011 meeting. YML recently drew a great number of young people and their ministers together for worship and instruction in Fort Worth, Texas, where numerous decisions were made to follow Christ into salvation and service. It is offered for general readership here.)

The Trinity: The one true God who created all things, who redeems believers, and whom believers worship is the Father, the Son, and the Holy Spirit; God the Trinity is eternally one God in three persons.

The Bible: God reveals all the truth we need in order to know of Him, to be reconciled to Him, and to live for Him in the 66 canonical books of the Old and New Testaments, which comprise Holy Scripture. Holy Scripture is the perfect Word of God with full authority over mankind, because it was inspired by the Holy Spirit, who kept the original autographs free from error, who preserves the text through history, and who testifies its full trustworthiness while illumining its meaning to us.

Creation and Providence: On the basis of His love, the triune God created all things, visible and invisible, out of nothing, sustains all things providentially, and will bring all things to their proper end for His glory.

Humanity and Sin: The triune God created humanity, male and female, in His image. He gave mankind dominion over the earth and commanded him to be fruitful and multiply. God intended the man and his wife for a faithful lifelong marriage exclusively with one another, the man at the head of his family. However, Adam with all of his descendents rebelled against the Creator. Thus, human beings come under a sentence of condemnation to eternal death through their own sin. Humanity was driven from the holy presence of God because of sin.

Jesus Christ: In order to restore mankind and bring him to eternal life, God the Father sent His only begotten Son, the eternal Word of God and second person of the Trinity, to unite Himself forever with humanity in the person of Jesus of Nazareth. Jesus Christ was conceived of a virgin by the Holy Spirit, lived a sinless life, taught us the words of God, died a propitiatory death on the cross as a once-for-all sacrifice for the sins of the whole world, arose from the dead on the third day for our justification, ascended to reign enthroned at the right hand of the Father, and will one day return to render judgment on all creation.

The Holy Spirit: God sends the eternal Holy Spirit, the third person of the Trinity, into the world to accompany the proclamation of the Word of God and convict men of the sin of unbelief, of the coming judgment on the ruler of this world and those in the world, and of the righteousness that is available freely to all sinners through faith in the Son of God. The Holy Spirit comes to reside in new believers, providing them with the seal of promise that God will complete His work of salvation, with spiritual fruit to characterize their lives, and with spiritual gifts for the edification of the church, especially the gift of proclamation.

The Beginning of Salvation: In salvation, when a person hears the Word of God proclaimed and truly believes by grace, the external righteousness of Jesus Christ is imputed to the believer as justification, thus saving him from condemnation; at the same moment, the Holy Spirit sovereignly regenerates or transforms the believer with faith and repentance so that this person now begins to follow Jesus Christ in salvation.

The Christian Life and the End: As salvation continues, a believer is assured of perserverance unto eternal life, but must consistently seek to grow in holiness through hearing, reading, and knowing God's Word and the Holy Spirit's work of sanctification. Salvation will one day be completed in God's work of glorification, when believers shall receive transformed bodies in the first resurrection as Jesus returns to reign. At the end of the millennium, Christ shall judge all with the eternal consequence of heaven or hell. By grace, believers are united with God and one another, entering the eternal presence of the Father through the Son in the Holy Spirit.

The Church: All believers must regularly and faithfully worship God with the church, the gathered congregation of true believers, hearing the Word of God proclaimed and observing the Lord's ordinances, beginning with believers-only baptism by immersion as a sign of faith and continuing with regular celebration of the meaningful memorial of the Lord's Supper, submitting to redemptive congregational discipline.

The Great Commission: The church, inclusive of all believers as a royal priesthood in Christ, was commissioned by the Lord, beginning in Jerusalem, then Judea and Samaria, to go to the entire world until the end, to proclaim the Word of God so that whosoever will believe should become disciples of Jesus Christ, to baptize new disciples in the name of the Father, the Son, and the Holy Spirit, and to teach them all things contained in the Word of the Lord, of which this is a mere summary.

The Church ~ A Bride, A Building, A Body

SBC Life Focus on Doctrine

It is common to describe relationships, such as that between two lovers, through similes and metaphors. For instance, one may say to a beloved, "I miss you like the flower misses the rain." Or, "Our love is forever in bloom." In referring to a flower, the speaker does not literally mean the two lovers have petals, anthers, and stamens. The point in the first statement, a simile, is that the lover longs for the beloved; the point in the second, a metaphor, is that their love is constantly experiencing new life. Such images are not intended for scientific detail. Rather, they evoke profound truths individual words are unable to convey on their own.


Biblical metaphors allow us to understand more clearly the mysteries of God. For example, when Paul spoke of the relationship between a husband and wife, his purpose was to reveal a deeper "mystery" (see the Ephesians discussion below). The relationship a husband has with his wife is supposed to model a spiritual truth concerning Christ and His church.

This is only one of the metaphors Scripture uses to describe the church. There are nearly one hundred such images in the New Testament, images that reveal the church for what it is theologically. Three of the more significant metaphors reveal that the church's relationship with God is one of utmost proximity. In the metaphors of the church as a bride, a building, and a body, we learn that our life as a community of disciples proceeds from within the life of the God who is Father, Son, and Holy Spirit. These three metaphors unfold the mystery of Christ's intimate relationship with His beloved church.

Continue Reading at SBC Life

A New Treatment of the New Testament Church

For nearly a century, the Baptist doctrine of the church did not receive sustained consideration. Providentially, over the last decade or so, there have been a number of monographs and collections of essays dedicated to rediscovering and restating the Baptist understanding of the biblical witness about the community established and ruled by the Lord Jesus Christ. Into this growing conversation enters again a group of theologians affiliated with Southwestern Baptist Theological Seminary, who have contributed essays to Upon This Rock: The Baptist Understanding of the Church. What makes this particular work unique is the sustained treatment given by ten authors to the doctrine of the church as delineated in the official Southern Baptist confession, the Baptist Faith and Message of 2000. Each author takes one aspect of the New Testament church and demonstrates its scriptural basis, its historical development and its contemporary application. It is this common confession that holds the book together as a unitary presentation.

Among the authors are David Allen, who defends the necessity of the autonomy of the local church; Bart Barber, who demonstrates why a denomination of churches is both biblical and useful; Emir F. Caner, who grounds the local church in the covenant of faith; Jason Duesing, who draws upon John A. Broadus to explain why Baptists must present their distinctive beliefs; James Leo Garrett, Jr., who explains why Baptist churches necessarily follow democratic processes under the Lordship of Christ; Byron McWilliams, who paints a compelling picture of the church and its officers from a pastor's perspective; Paige Patterson, who argues that churches should observe the two ordinances not as mere symbols but for the sake of sanctification; Thomas and Joy White, who consider the relation of gender and office; Thomas White, who distinguishes the universal and local church; and, Malcolm Yarnell, who explains the seminal ecclesiological passage of Matthew 16 through a sustained theological exposition. Upon This Rock: The Baptist Understanding of the Church, a new treatment of the New Testament church established long ago by our Lord and Savior, is now available.

Rejoicing in the Ministry of a Church-Planting Church

A few months ago, I was introduced to a pastor in London, England, Barry King, through the kind words of another pastor in Farmersville, Texas, Bart Barber. Dr. Barber knew of my long experience with the British churches and of my own desire to see a revival occur in Great Britain. Christianity has fallen on hard times all over Western Europe; for instance, in England, church attendance is limited to less than 5% of the population, and the fastest growing religion is not even Christianity but Islam. I have been sharing the faith with unbelievers in Great Britain for some 15 years during my frequent visits there including a three-year residency at Oxford University. It has always been difficult for me to recommend that a new Christian attend a church there, knowing that many of the most vibrant evangelical churches are unfortunately disorderly in their doctrine of the church. And, as for those churches who possess a more New Testament polity, they are typically consumed with unbiblical oddities such as theological liberalism, the modern charismatic movement, or hyper-Calvinism.

However, now I am elated to report that there is a church—indeed, a growing family of churches—that possesses three important characteristics of a proper church: a missionary mindset, a healthy view of scriptural proclamation, and a Christ-exalting New Testament ecclesiology. It is in these three areas, among many others, that Grace Baptist Church, whose home congregation is located in north London, excels. Six years ago, Brother King resigned another church in London because he could not affirm certain aspects of their philosophy of ministry. Having sought to maintain peace with that church even as he departed her service, he was subsequently approached by two men whom he had recently begun to disciple. They encouraged him to consider establishing a new work, one that would emphasize biblical teaching and missionary outreach.

Barry prayed about the matter with them and his family and they began meeting together weekly for worship and fellowship. A year and a half later Barry was approached by the remnants of a small evangelical Baptist church who possessed a building but were soon to be without a pastor. After further prayer, the group meeting with Barry and this small group of believers entered into a new covenant as a new congregation with an old building. The result was Grace Baptist Church, Wood Green, Haringey. Because of their missionary mindset, they chose to start new congregations in other parts of London whenever possible. Indeed, every time the church has grown to a certain size, they have sent several families off to start a new congregation elsewhere in London. To date, they have begun five new congregations with work set to begin in two additional areas early in the New Year, who remain in affiliation with Grace Baptist Church and whose ministers Brother King is mentoring in the Word of God. (They currently have opportunity to begin some 20 other congregations and desire to see a church-planting church in each of the 41 boroughs of London with work in each of the 635 neighborhoods in London.)

Recently, sitting in a coffee shop early one Sunday morning in Wood Green, I had the pleasure of questioning Barry as to how he began and was continuing the work. We noted that his congregations were primarily composed of new believers. Then, I queried him, “And how were these new believers won to Christ?” At first, Barry looked at me quizzically, but recognizing that I was being intentional in my questions, he responded, “Well, I meet somebody, say, in a coffee shop, and then I talk to them about what the Bible says about their need for reconciliation with God and how Jesus Christ is the only answer.” He then explained that he believed in the gospel of Jesus Christ, his death and resurrection as the means of the salvation of all sinners, who must be born again with faith and repentance. He also explained that he believes biblical proclamation is the divinely ordained method of delivering that good news to lost people. I learned that he relied neither upon some humanly contrived church planting principle nor upon some emerging social ministry as his method for reaching the lost. Rather, he relied upon the Bible’s own method, which is to speak the Word directly in the hearing of as many lost people as will listen, encouraging them to believe (cf. Romans 10).

After this refreshing conversation about missional truth, we then proceeded to his church building, which like many in the British dissenting tradition was located off the main thoroughfare in a residential area. There, I was privileged to preach on the doctrine of believers-only baptism by immersion out of Romans 6 to his congregation. And during the service, I witnessed a wonderful man leading an expectant people to worship God with all their hearts and to hear God’s Word as the sole authority for their lives. We also heard reports from the ministers who are leading the church plants. These reports were, to say the least, personally inspiring and highly informative. Door-to-door evangelism, personal evangelism, street witnessing—Grace Baptist Church and its associated congregations were reaching the people of secularized multi-ethnic London, a society too many have deemed impenetrable, through a means that has been written off as old and unworkable, direct biblical proclamation.

Moreover, to my great delight, I was informed beyond a shadow of doubt that these churches followed the New Testament model in structuring and conducting their own lives as congregations. They begin with a covenant; they teach the entire counsel of God from the Bible regularly; they engage regenerate church membership by accepting only believers who have witnessed to their conversion through biblical baptism; they maintain authentic church membership through the regular meaningful observance of the Lord’s Supper; and, when necessary, practice redemptive church discipline. I was shocked. Here, in modern London, is a group of churches who recognize and honor the same truth as the first Baptist churches of seventeenth century England, who in turn emulated the New Testament church as established by Jesus Christ.

Well, there is so much more to report—the unremarked yet wonderful composition of the churches across ethnic, racial, and national boundaries; the intentional outreach to those who evangelical ecumenists may unwittingly and hastily mistake for true Christians (because, unlike Grace Baptist Church, they neglect to exercise spiritual discernment); the placement of the need for new congregations as primary and their own church building as important yet secondary; the centrality of the Bible in worship and the prominence of the gospel in every verbal action. Let me summarize what God is doing in north London through the ministry of Barry King and Grace Baptist Church by saying that I find great joy in this man’s ministry. He is leading people to follow Jesus exactly as the Lord has revealed His will in Scripture, not from legalistic motives but with thanksgiving in response to God’s saving grace. Moreover, as a non-Calvinist, I am overjoyed to report that Barry and his congregation were more concerned about what Scripture had to say than about whether or not I was personally holding to their own quite orthodox and evangelistic Calvinist convictions. May God glorify Himself far into the future through the joyful ministry of this church-planting church extraordinaire.

Is Communion for Sinners?

Recently, a friend passed me the link to a video promotion for a DVD entitled "Communion." It is an interesting video (and painfully slow, so be warned!) It is interesting in that the author(s) seems to present the Lord's Supper as indiscriminately intended for all sinners. But this is too simple of a solution, and does violence to the biblical witness.

It is an indisputable truth that all human beings, other than Jesus Christ, are tainted by sin. This is what makes us worthy of the eternal punishment of death. Death, of course, is separation from God. And the Son of God took on our humanity in order to suffer the penalty of death for us on the cross and rise from the dead so that we might have eternal life. Christ came to save sinners from sin and its consequence of death, which ends in eternal punishment away from the comforting presence of God. One is saved through being born again, which accompanies faith in Him and repentance toward God (John 3).

Unfortunately, the video's author, in this short promotion, presents the Lord's Supper as being intended for all sinners indiscriminately. But is this the case? Is communion intended for all sinners? Absolutely not!

When the Corinthian church demonstrated a penchant for gross immersion in the sins of the wider culture of their day, Paul rebuked them in no uncertain terms. The point he repeatedly made in the Corinthian correspondence was that the Lord's Supper was to be reserved only for the regenerate church. Those who were still infatuated with the sinful culture of Corinthian paganism were reminded that communion with God and communion with the devil are incompatible (1 Cor 10:20-21). The Corinthians were warned that they must be separate from the world: "'Come out from their midst and be separate,' says the Lord, 'and do not touch what is unclean; and I will welcome you'" (2 Cor 6:17).

In other words, I believe that, according to Scripture, the ordinance of communion, practiced by the churches at the direct command of Jesus Christ, is to be reserved for sinners who have been born again and are pursuing a life of repentance. Are the unholy invited into communion with the Holy One? Yes, indeed. But, first, there must be a transformation prior to communion. Sinners must repent and believe; otherwise, they are still sinners subject to the judgment of God. Moreover, such repentance from sin and faith in Christ must continue to characterize the Christian's life.

Paul warned that those who continued in sin are subject to divine judgment precisely because they were unrepentant sinners. "For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly" (1 Cor 11:29). The body must be judged. "The body," of course, is a common Pauline metaphor for the church. Individual Christians, in other words, must examine their own consciences (1 Cor 11:28), and Christians in the local church must hold one another accountable for one another's doctrine and conduct (1 Cor 11:29).

A concrete example in Corinth occurred with a young man involved in gross sexual sin. The speech of the Corinthian church had become so saturated with vice that she overlooked a situation by which even the pagans would be shocked (1 Cor 5:1). But rather than pass over the matter in silence, or make excuses for it, Paul called the church to take immediate action. As an Apostle, Paul recognized the need for the congregation itself to exercise governance through the application of discipline. The church must repent of its habit of condoning gross sin and excommunicate the sinner. When the church gathered, it must remove the sinful person "in the power of the Lord Jesus" and return him to the realm of Satan, i.e., the world (1 Cor 5:2-5).

The action of the Corinthian church in disciplining the unrepentant sinner was necessary, in spite of the difficulty it might bring to all involved. Yet, the difficulties were worth what seems to have been the result. Rather than continue condoning sexual sin, the majority of the Corinthian church seems to have obeyed and applied church discipline. This resulted in getting the sinner's attention, bringing to him great sorrow, and as a result, he repented. Paul then called the church to restore the repentant sinner to fellowship (2 Cor 2:1-9). Through discipline, an unrepentant sinner who thought he was already a Christian but did not act like it, was brought to repentance and faithfulness towards Christ.

My friends, our churches must seek to maintain their public purity. On the one hand, the church will never be perfect until all Christians gather (for the first time as one) at the marriage supper of the Lamb (Rev 19:7-8). On the other hand, the members of the church are commanded by Christ to help one another towards repentance and a faithful lifestyle even now. If an individual Christian will not repent of publicly-known sin, then he or she must be excluded by the church (and only by the church--there is no room for elders arrogating to themselves the power of church discipline) for the purpose of loving redemption (Matt 18:15-17).

Let it be clearly noted that the intended outcome is, ultimately, the redemption of the sinner. Punishment is entirely in the purview of God alone, but loving discipline is given by the Lord to the church to practice when necessary. The church is to separate from unrepentant sinners in order that they might prompt one another through the covenantal life of the community to follow Christ completely.

So, we come back to the question prompted by the subject video: Is communion for sinners? Yes, but not without discrimination. Communion is only for sinners who have been born again. We know we are truly born again only because we are repenting of sin and are seeking to live lives faithful to the high call of Jesus Christ in discipleship.

Perhaps the video that prompted this short essay goes further into these matters. Unfortunately, the website does not clarify. I hope the full content is better than the presentation available publicly, for what they have posted online presents a highly distorted picture of the scriptural witness. For more on the biblical understanding of the regenerate church practicing close communion, see the Baptist Faith & Message 2000 articles on the church (art. 6) and on baptism and the Lord's Supper (art. 7).

Jesus is the Lord of His churches, which means that He is to be followed in what He commands them.

The Family of Christ

Then His mother and brothers came to Him, but they could not meet with Him because of the crowd. He was told, “Your mother and Your brothers are standing outside, wanting to see You.” But He replied to them, “My mother and My brothers are those who hear and do the word of God.”

Luke 8:19-21 (HCSB)

Yesterday, Sunday afternoon, my two oldest sons were late on their homework and were diligently seeking to finish their work before Monday. However, a kink was thrown into their plans: the evening service at our church was scheduled to celebrate communion. I explained to the oldest boy that Christ commanded us to celebrate the Lord's Supper until He comes again and that our church practiced communion at set times but with less frequency than my own desire. There was no way any of us were going to miss out on obeying the Lord's command when given opportunity. Without delay, the three of us packed into the car and joined my wife with the other three children for worship.

Over the last two years, during previous celebrations of communion, I was in the practice of whispering to my youngest son, who is now a 9-year-old, what the Lord's Supper means. The Lord's Supper is a memorial celebration performed as a communal confession of the atonement of Christ worked upon the Cross. The fundamental reality of the body broken and the blood that Jesus Christ, the sinless one, voluntarily poured out on behalf of our sins is powerfully represented in the bread and the cup. The accompaniment of the visual practice with the audible Word has a powerful effect upon the observer of this second of the great Christian ordinances.

But participation in the second of the great ordinances commanded by Christ for His church to practice in its worship is reserved for those that have been born again and witnessed to that regeneration through participation in the first of the great ordinances commanded by Christ for His church: baptism. Previously, my youngest son had requested permission to participate in the Lord's Supper in our church. He understood the meaning of the Lord's Supper and his Christian faith prompted him to desire to participate in this great communal confession. Unfortunately, he had not yet followed Christ in the first public act of a Christian believer: baptism by immersion. He was definitely part of my family, but not yet visibly part of the family of Christ, and Jesus Christ had set certain standards for membership in His family, standards over which we have no authority to dispense or alter.

In our age, as in previous days, there is a thoroughgoing antinomianism at work with regard to the commands of Christ. This is true with regard to personal ethics and with regard to communal ethics, ecclesiology. Indeed, whole churches have bought into ecclesiological antinomianism. They dispense with the commands of Christ in mission and in communion. Mind you, many individual members do so out of ignorance, but disobedience is still disobedience, whether performed by churches or by individuals, who have been misled by churches. The family of Christ is identified not by blood kinship, but, according to Jesus, it is composed only of those who "hear and do," that is, "hear the Word" and "do the Word." The antinomian confesses that he or she has heard God's Word, but then refuses to carry out God's Word.

Antinomians, whether individuals or organized into communities, have the fundamental problem that they say they know Christ but then dispense with His commands entirely or alter His commands to their own liking. This hypocrisy is usually excused through some type of man-made theological innovation: for instance, in the doctrines of baptismal regeneration, covenantal infant baptism, sprinkling or pouring rather than immersion, etc. More closely to home, this hypocrisy is often propagated by those who hold (correctly) to the Reformation doctrine of justification by grace through faith alone. The problem these sincere Christians have is that they seem to forget that true discipleship is not just properly confessed in word, it is also properly confessed in deed, both personally and communally.

The Great Commission of Jesus Christ explicitly includes the practice of baptism, and the ordering given by our Lord and subsequently practiced by the apostles was that baptism succeeds faith but precedes further instruction in our Lord's commands (Matt. 28:18-20: 1-going, 2-making disciples, 3-baptizing, 4-teaching all things commanded by Christ). "Baptism," of course, means "immersion" in the original Greek, so proper Christian baptism occurs after conversion and is by immersion. As with the Lord's Supper, the visual act of Christian baptism accompanied by the confession, "Jesus is Lord," is a powerful memorial to one's personal faith in the God who is Jesus, who died and rose again. This is the way Jesus intended it to be and those who dispense with His commands by attenuating the Great Commission or by altering its order will stand before God to give an account of their disobedience.

Baptism is the first act of the public Christian life and thus should be obeyed before one is able to participate in the other commands of Jesus Christ for His churches, including the Lord's Supper. Again, note the order laid down by Jesus: 1-going, 2-making disciples, 3-baptizing, 4-teaching all things (inclusive of the Lord's Supper) that Christ has commanded. When I explained this to my son, he accepted the biblical order of close communion, a logic confessed in my own denomination's Baptist Faith & Message. However, it took some time before he was able to overcome his fear of standing before the church to request entrance into the church covenant and the right of participation in the Lord's Supper.

I praise God that my son overcame human frailty by the power of the Holy Spirit and obeyed Christ by requesting public baptism in the name of his Triune Lord. I praise God that I was prompted last evening to remember His command that we participate in the Lord's Supper until He comes again (Matt. 26:26-29 and par.; 1 Cor. 11:23-26). After the service, I asked my oldest son, "Aren't you glad we obeyed Christ and came to see your brother profess Him as Savior?" His reply, of course, was in the affirmative, though the homework still remained to be done.

I praise God that my family of blood kin includes members of the family of Christ, too. I praise God that He has given us the grace of salvation, a grace confessed visibly and necessarily in the grace of obedience. I praise God that He has led our church to recognize that baptism is to precede communion and that it is a confession and not a magical rite that is disconnected from the individual human will. (I also praise God that He has led our church not to affirm those improperly baptized, for to affirm an error is to participate in that error.)

Oh, Lord, help us to hear your Word clearly, and do your Word diligently! And where we have erred, please illumine the Bible so that we may understand correctly and empower us by your Spirit so that we may live correctly! I thank you that You have led my son into Your family, whose Father is so much superior to his earthly father. Your ways truly are effective. Your truth truly is invincible.